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Thera 1.65: Ukkhepakata-Vaccha
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(65):Ukkhepakata-Vaccha Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =65. Ukkhepakata-Vaccha= He was born in this Buddha-age at Sāvatthī, as the son of a brahmin(priest) of the Vaccha family. He heard the Lord(Buddha) preach, entered the Monk’s order, and went to live at a village settlement in Kosala. Through the bhikkhus(monks) who came there from time to time he mastered the doctrine, although he did not know how to distinguish what was Vinaya, what Suttanta, and what Abhidhamma. This too, however, he learnt from questioning Sāriputta, so that, whereas other bhikkhus(monks) were versed in Vinaya, or in some other part of doctrine, he had learnt the Piṭakas by heart, even before the Council, when they were recited.1 And soon after attaining this proficiency, he won arahantship(enlightenment). Thereafter he became a teacher, and one day, addressing himself as another person, he uttered this verse: ---- 65 Ukkhepakaṭavacchassa saŋkalitaɱ bahūhiva ssehi|| Taɱ bhāsati gahaṭṭhānaɱ sunisinno uḷārapāmojjo'ti.|| || ---- 65 That heaped wealth by Vaccha's toil thrown up2 By steady increment these many years, That did he to the lay people declare, Seated in honour, filled with splendid joy. ---- 1 See Vinaya Texts, iii. 373 ff. It is a fixed tenet with Dhammapāla (pace other commentators) that the doctrines and discipline of his faith had existed in the infinite past in the form of three Piṭakas, revived under each Buddha. Councils had but to decide on the subject-matter to be included in that form, and to 'recite' the wording of the same. Cf. Mahāvaɱsa, Geiger's translation; P.T.S, 1912, chapters iii.-v. 2 The soubriquet by which he is called means Throwing-up made-Vaccha, Vaccha the Pile-maker, to emphasize his eminent repertory of orally-learnt doctrine. The Vaccha family contributed many Theras; hence, no doubt, the need of distinguishing. Cf. IX., XIII., LXXI., CXII., CXIII. ---- 1.7-5 65 Commentary on the stanza of =Ukkhepakatavacchattera= The stanza starting with ukkhepakatavacchassa constitutes that of the venerable Thera Ukkhepakatavaccha. What is the origin? It is said that he also, having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of repested rebirths (vaṭṭa) in this and that existence, was reborn in a family home at the time of the Glorius One Suddhattha, ninetyfour aeons (kappa) ago, from now. On having attained the age of intelligence, he gave as charity a pillar which was not available to the corporation when the latter was making a pavilion as a dedication to the Master and did the duty of an associate. On account of that act of merit he was reborn in the divine world and having done meritorious deeds now and then, he wandered about his rounds of repeated rebirths among divine and human beings and was reborn as the son of a certain brahmin in Sāvatthi when this Buddha arose. His name Vaccha had come from his clan. He listence to the truth (dhamma) in the presence of the Master, aptly gained pious faith, became a monk and dwelling in a village monastery, in the kingdom of Kosala, he made mastery of the dhamma, learning it in the presence of bhikkhus(monks), whoever came to him. He did not understand, however, such a division (pariccheda) as: “This is Vinaya; this is Suttanta; this is Avhidhanma.” Then one day he asked the venerable commander-in-chief of dhamma and marked properly entirely according to divisions. Prior to the Council of dhamma (dhammasaṅgīti) also, such a designation (samañā) as piṭaka, etc. had but been seperately settled in the excellent contents of the Scriptures (pariyatti), since there was such a term as the memoriser of book of discipline (vinayadhara). Learing and discussing (paripuccha) Buddha’s teaching comprising the three baskets (piṭaka) he marked well the physical and mental phenomena (rūpārupadhamma) that had been said there, placed himself in the path of procuring spiritual insight (vipassanā) and meditating upon it (sammasanto), attained Arahantship but before long, Hence has it been said in the Apadāna:– “There was a large crowd to corporation for the Blessed One Siddhattha. They had gone to Buddha as refuge also and they believed in the Tathāgata. They all came together and having made consultation, built a pavilion for the Master. Not getting a pillar, they looked for it (vicinanti) in the immense forset. I met them in the forest, and having approached the crowd (gaṇa) then, aptly asked the crowd, lifting up my clasped hands. Those virtuous devotees made their answer to my question thus:– “We are desirous of making a pavilion but a pillar is not procurable.” (In response to what they replied, I said to them thus:–) Give me (the procurement of that) one pillar; I shall offer it to the Master. I shall bring that pillar; may you all become unconcerned (appossukka). Pleased and happy-hearted (tuṭṭhamānasā) they bestowed (pavecchiṃsu) upon my (the opportunity to offer) the pillar. They aptly receded from there and went back to their (respective) homes. Soon after the departure of the crowd of corporation, I then procured the pillar. Gladly with joyful heart I hoisted (ussāpesi) it first. Owing to that pious-mindedness, I was reborn (upapajjiṃ) in a (divine) mansion. High was my mansion which well went up to seven storeys. When drums were being sounded I had myself surrounded and served always. Fiftyfive aeons (kappa) ago, I was a king named Yasodhara. There also my mansion well went high up to seven storeys, pleasing to the mind, resting on a single pillar com- plete with excellent pinnacled upper- storey (kūṭāgāra). twenty-one aeons (kappa) ago I was a warrior-prince (khattiya) named Udena. There also my mansion was well high up to seven storeys. In whatever form I was reborn, whether divine or human, I enjoyed every bliss; this is the fruitful result of (offering) a pillar. It was ninety four aeons (kappa) from now, that I then offered the pillar. I do not remember any evil axistence; this is the fruitful result of offering a pillar. My depravity had been burnt. … Buddha’s instruction had been carried out. Having, however, attained Arahantship, he stayed having become active owing to the condition of haiving done his duties, and out of compassion towards monks and lay people who came to his own presence, he taught the truth (dhamma) investigating the teaching of Buddha comprising three baskets (piṭaka). As he taught he, one day, in order to show himself as if he were another individual, uttered a stanza:– 65. For many years, had it been committed into memory (saṅkalita) by a calf (vaccha) made to be thrown up (ukkhepa). Well seated and over- joyed (uḷārapāmojjo) he teaches (bhāsati) it to the lay people (gahaṭṭha). There, ukkhepakatavaccha is to be constured thus:– of the calf made to be thrown up (kataukkhepa); having thrown (khipitvā) above (upari) the self-same Vinaya, sutta and abhidhamma according to their divisions, the region of fules of discipline (vinaya), the region of Sutta and the region of abhidhamma, studied separately (visuṃ visuṃ) in the presence of bhikkhus(monks), having thrown here and there by way of recitation (sajjhāyana), by the calf which had stationed itself: thus, is the meaning, Indeed, this word in the possessive case is instrumentive in meaning. Saṅkalitaṃ bahūhivassehi means: for many years stored up in the heart by way of combining (sampiṇḍana). There is such a reading also as “saṅkhalitā” which means: made like a chain (saṅkhalitaṃ) ; made into well-intoned speech by way of being bound (ābaddha) as one. Whatever is taught by Buddha (yaṃ Buddha vacanaṃ) constitutes what is left out and remains to be said (here). Taṃ means that truth (dhamma) of the Scripture (pariyatti); bhāsati means he speaks, he teaches. Gahaṭṭhānaṃ means: to them by having been said generally. Sunisinno means; having become seated rightly unshaken in that truth (dhamma); he teaches having entirely stationed himself but on the head (sīsa) of the region of emancipation (vimuttāyatana) without expecting (apaccāsīsanto) gain and hospitality (sakkāra); thus, is the meaning. On that account he said: “Uḷārapāmojjo” which means: the immense joy that has arisen by way of the bliss of proper attainment of fruition (phalasamāpatti) as well as but by way of the teaching of the truth (dhamma). Indeed, this has been said:– “O friend monk! In whatever manner one teaches to others, extensively, the truth (dhamma) according as has been heard and memorised (pariyatta), in that manner, likewise, he gains the knowledge of welfare in that dhamma, he gains knowledge of truth, (dhamma), he gains joy accompanied by truth (dhamma);” thus, etc. The Commentary on the stanza of the Thera Ukkhepakatavaccha is complete. ----